Tey 12 INN 1) 1 


FROM ——— TO MR 


CONTAINING AN 


“BXTRACT” AND OTHER MATTERS, 


BESIDES A “«P. 8.” 


My DEAR Sir: 

In reply to your note, requesting me to relieve your 
mind, by stating my opinion concerning the recent interference of 
the Reverend Rector of St. John’s Church, Fayetteville, through the 
columns of a political newspaper,* in the concerns of another parish, 
the delicacy and propriety of which interference, in'regard to its 
time, spirit and manner, as well as in others respects, you say have 
been by many persons called in question; permit me to send 
you an extract, of which it is only necessary to say, that though not 
taken from Dr. Isaac Barrow, yet it contains much wholesome and 
true doctrine, which manifestly appears from this, that not only doth 
it agree in all things with the said Reverend Rector, but likewise it 
fully expresseth the opinion of 

Yours truly, 


Sept. 13, 1840. 


EXTRACT. 


«¢ Now, true it is, my son, some of the lay people do say and 
contend that, in respect of those things which concern not ‘the foun- 
dations of faith or practice of holiness,” and in respect of which 


* See the publication referred to, post page 7. 


2 


neither the Holy Gospel, nor the church, (by any decree or canon of 
any provincial synod, or general council,) hath defined or determined 
any thing, it is right to allow to all christian men some reasonable 
latitude of conduct and diversity of judgment; seeing that, both God 
and the church having in regard thereto left the minds of men free 
to be determined by their own opinion and conscience, it standeth 
not with reason, (say they) that any parish priest or clerk in orders 
should tie up and restrain therein the judgment and conduct of his 
parishioners, by the bands of his own wishes or opinions; but on 
the contrary, (some of these same laymen do boldly insist) that such 
rigour in regard of these indifferent things, is not only an infringe- 
ment upon their christian liberty, (as they do mistakenly call it,) but 
is impolitic withal, and tendeth unwisely and unsafely to narrow the 
door of the church, (which is the way to life) by such unauthorized 
obstructions therein placed: And thereupon these same laymen do 
pretend to allege St. Paul’s example and doctrine, as favourable to 
what they (of their vain conceit) do prate in this matter; because 
that the said apostle, Paul, in all indifferent things did use such com- 
pliance and courtesy towards the errors, and mistakes, and diversi- 
ties of opinion of all, whether clerks or laymen, that he might well 
say, in reference thereto, that he became all things to all men, for 
the sake thereby of gaining some; and even in matters of more and 
greater concernment, did choose rather to reason with, and gently 
and lovingly persuade, than use his apostolical weight and authority 
—recommending rather than imposing—and never requiring oth- 
ers to yield to him, except upon the authority of God’s will to him 
revealed, or upon conviction of mind brought to pass by reasons and 
persuasions lovingly urged as is above said. 

‘‘ But all this is most ignorantly or obstinately alleged by the said 
laymen, and sheweth that the holy doctrine, im the hands of sensual 
and undiscerning men, is as much out of place as is a jewel of gold 
in a swine’s snout, as the wise son of David doth express it. For 
the true doctrine is clean contrary to what they affirm, and the a- 
postle’s example tendeth to our side, and-not to theirs—which will 
plainly and sufficiently appear by these following considerations: 
And first, christian religion doth plainly require, (as the same apos- 
tle teacheth, in his first epistle to the church at Corinth,) that there 
be no divisions amongst christian men, but that they be all perfectly 
joined together in the same mind and in the same judgment; and — 
this must, in our day, of necessity be understood of the foresaid mat- 


3 


ters of indifference, forasmuch as those greater things which do con- 
cern the foundations of faith or practise of holiness, have been either 
so plainly laid down in Holy Scripture, or so well settled and de- 
clared from Holy Scripture, by catholic doctors and synods, against 
unreasonable men, which in ancient times did maliciously contend 
against the same, that the truth thereof is not now likely, by any, to 
be drawn in question. Wherefore the said unity and perfect agree- 
ment being plainly required in some things, it remaineth of necessi- 
ty that it be enforced in things which be not determined by the Gos- 
pel, nor defined or required by the church, that is to say, in those 
very same indifferent things which pertain not to the substance of 
faith or righteousness. But unity and agreement herein (howsoev- 
er necessary they be) can only be produced either by authority to 
give a rule thereupon, or by reasons to shew how each man’s own 
conscience and judgment should direct him to one common conclu- 
sion therein. Now, seeing that the apostle Paul had in himself as 
well the latter as the former of these two instruments for procuring 
unity and concord, he might well forego his apostolical authority, 
and instead thereof, apply himself with weighty motives and sound 
logick, to convince the minds and sway the consciences of his hear- 
ers in those cases in the which he thought it needful to bring them 
unto unity and agreement. But, in both these particulars, and es- 
pecially in the latter, the said apostle doth manifestly differ from our 
pastors at this day, at the least, from those wise and learned clerks 
who most bestow their godly diligence upon the enforcement of uni- 
ty in those indifferent matters, in the which it seemeth to them that 
no diversity should be allowed, but contrarywise, that it is very 
needful to tie up by the laws of their own opinions, what (there be- 
ing no determination binding thereupon in Seripture, or the defini- 
tions or canons of the church) shall else be left free and unconcluded 
at all. Wherefore it doth behove us constantly to maintain our au- 
thority in these matters, asserting with all confidence that when our 
doctrine is in any point challenged, and especially if it be opposed 
by plausible discourse, our office is thereby disparaged, our persons 
degraded, our ministry obstructed, and the peace and order of the 
church infringed: by which weighty and well sounding words, let 
this pernicious spirit of evil, which seeketh after reasons, be rebuked 
and put to silence, and the laity (as is most just and proper) reduced 
to wholesome and entire submission. For, consider, I pray thee, 
that if the lay people shall be directly encouraged, or by any indi- 


4 


rection allowed, to challenge in these matters of indifference, the 
opinion of their pastors or spiritual guides, and shall not reverently 
submit thereto, unless first some good reason be alleged for the 
same, great perplexity will ensue unto some of the said reverend 
guides and pastors, and much injury be done to the church thereby, 
every man following in respect of those things which be indifferent, 
the light (which in laymen is but darkness) of his own blinded judg- 
ment, and thus unity therein be lost and destroyed. | 

‘«¢ And whereas it is alleged by them of the contrary part, that it 
signifieth not whether all christian people be agreed in these things, 
for that they are but indifferent in themselves, and, being left unset- 
tled by holy scripture and the fathers of the olden time, as well as 
by the Catholic Church of our day, men may, without just offence, 
differ therein; yet this is either ignorantly or of malice alleged, for 
(as we have already shewn above) those be the very chiefest things, 
wherein especially unity and perfect agreement is required by the 
holy text, and not those greater things which do concern faith and 
holiness, in the which it were less culpable and highhanded to ques- 
tion the resolutions delivered by us. 

‘¢ Besides which, my son, consider this, that without good logick 
nothing can be proved; and therewith one thing can as well be prov- 
ed as another, as doubtless thou hast observed in meand likwise ex- 
perienced in thyself. Wherefore, if the said doctrine shall be held 
good, (which they of the laity do desire and uphold,) it shall hap- 
pen that inconsiderate people, when they shall see their pastors al- 
lege, and yet be unable to make good their allegations réspecting 
these indifferent things, shall be thereby emboldened to question 
things most certain and necessary, when by the same pastors alleged, 
the certainty and necessity whereof the said pastors shall be.unable, 
for the reason above said, (that is, for the want of good logick,) to 
shew forth and establish. Wherefore, the apostle’s example (well 
understood) giveth no countenance to the doctrine of these men, 
but rather concludeth against them. And should the same doctrine 
be allowed in the church, and the laity be thereby encouraged to 
require of their pastors to allege some good reason for what they 
affirm, (the matter affirmed not being found in Holy Scripture, nor 
defined by the holy primitive fathers, nor declared by any canon of 
any synod ancient, constant or modern;) and for want of such rea- 
son shall refuse assent thereto—nay, shall even openly deny out- 
ward obedience to them therein; it shall fall out at last (and the day 


5 


thereof not distant) that a great laxity and most dangerous licen- 
tiousness shall appear manifest in the laity, so that they shall come 
to deem themselves bound to submit their faith and practice only to 
the Gospel and the decrees, definitions and canons of the church, 
as is above said—shall profanely presume to judge of things not 
thereby determined, by the use of their own reason, conscience and 
judgment; and so deny themselves to be in duty bound reverently to 
obey, each his own pastor, in all things in the which he may charita- 
bly condescend to direct and control him. And so, the alway-changing 
fashion of this world, in regard of apparel, and house-plenishing, 
and assemblies and other divertisements, shall be left to the control 
and direction of the profane imaginings, and the unsanctified vani- 
ties of the lay people; and there shall nothing remain to the rever- 
end pastors but that which pertaineth to faith and morals, and min- 
istereth to the eternal things of that world which changeth not, but 
continueth ever. 

‘¢s Wherefore, my son, as to the question thou hast propounded 
unto me, that is to say, whether thou shouldest.interpose thy opin- 
ion in regard to the affairs of the parish which bordereth upon thine, 
this ismy answer and resolution: Albeit thy scruple savoureth of that 
humility which, in worldly eyes, seemeth so lovely in one of our 
order; and albeit such thy imterference may, by ill disposed or ig- 
norant laymen, be interpreted a meddling in other men’s matters, 
which is forbidden by the holy text, (the true meaning whereof is 
doubtless to prohibit the vain curiosity of laymen touching the 
erounds of faith and reasons of practice, which of right do belong 
only to their spiritual guides;) vet, my son, yield thou not to these 
considerations, lest thy amiable but carnal feelings mislead thee into 
neglect of duty. 

“This matter concerneth the authority of the whole clergy, (that 
is, of all who do agree in the opinions hereinbefore set forth, which 
‘number, questionless, doth include all who are well enlightened in 
the true doctrine thereupon;) and, therefore, none can be said, when 
he giveth his judgment, though it be touching the vestry of another 
parish, to concern himself indiscreetly with the business of other 
men. Wherefore, my son, cry aloud and spare not; be instant in 
season, out of season—in place, owt of place. Let those things 
which thou appearest to speak in the corner, be published forth 
from the house top. . Warn, rebuke, denounce the profane men, 
who, when their pastor allegeth any rule not contained in Scripture, 


6 

nor declared by the church, nor appearing, to their carnal minds, to 
be just and proper, do incontinently demand the reasons thereof— 
yea, and do with wicked pertinacity insist thereupon, even when it 
plainly appeareth that such reasons are not to be had. If thou art 
faithful herein, thou shalt save some of thy brethren, (and perad- 
venture thyself also) much perplexity and trouble of mind, who, 
being required to give reasons for certain opinions of theirs, and, 
failing to produce the same, may, afterwards, when desired by some 
inconsiderate person (and from the laity what consideration canst 
thou expect) to give reasons even for the things most certain and 
necessary, be found in like manner unable to exhibit the same.— 
Now, this must needs work grievous trouble to the said pastors, | 
they being thereby most perversely required to render a reason (a 
commodity often most difficult to be found) instead of an opinion or 
command of their own, which be things in their very nature most 
easy to be obtained, and of which, therefore, they do make liberal 
distribution, each one giving, according to the holy text, ‘of that 
which he hath,”’ (as is most reasonable) and not of that which he 
hath not, which last, nothing would lead men to require but the ex- 
treme of perverseness, which abideth continually as a fit companion 
of their ignorance with these persons of the laity, ‘‘ who are cursed 
(as the holy text saith) because they know not the law,” that is, 
know not that the law, which is the shell, is for them, to be given 
by their pastors; while the reason thereof (that is the ecclesiastical 
motive which they that be clerks only know) is reserved for the 
said pastors, to be kept like the kernel for their own spiritual edifi- 
cation and delight.” 


P.S. You need not be too much surprised at any thing in this 
world. Some men are run away with by horses, and some by abili- 
ties, and some by the conceit thereof; in which latter predicament I 
should myself have been, but for a remarkable modesty of self es- 
timation which hath ever reined in and controlled as with a curb, 
the restless boundings of vanity. Be pleased, therefore, lest this 
private and confidential letter (which is intended for your own edi- 
fication only) should become public, forthwith to print the same in 
the Raleigh Star, or in a handbill, as you think will be most beige 
and secure against publicity. 

To Mr, ——— 


fs 


PUBLICATION REFERRED TO IN THE FOREGOING 
LETTER. 


From THE FAYETTEVILLE OxsERVER. 

Dear Sir:—In reply to your note requesting me to state my 
opinion on the character and tendency of a recent paper issued by 
the vestry of Christ Church, Raleigh, I send you an extract from 
Dr. Isaac Barrow, which you will please consider as embodying 
my sentiments in that case. 

Yours truly, 
JARVIS B. BUXTON. 
EXTRACT. 

“T shall add one rule which we may well suppose comprised in the inspired 
precept we treat on, (see Heb. 13th ch. 17th v.,) which is, that, at least, we 
forbear openly to dissent from our guides or to contradict their doctrine; ex- 
cept only, if it be not so false as to subvert the foundations of faith or prac- 
tice of holiness. If we cannot be internally convinced by their discourses; 
if their authority cannot sway with us against the prevalence of other reasons, ~ 
yet we may spare outwardly to oppose them or to slight their judgment; for 
doing this doth tend, as to the disgrace of their persons, so to the disparage- 
ment of their office; to an obstructing the efficacy of their ministry; to the 
infringement ot order and peace in the Church: For when the inconsiderate 
people shall see their teachers distrusted and disrespected; when they perceive 
their doctrine may be challenged and opposed by plausible discourse; then 
will they hardly trust them or comply with them in matters most certain and 
necessary; than which disposition in the people there cannot happen any 
thing more prejudizial or baneful to the Church.” 

P. S. You must not be too much surprised at the publication to 
which you allude. ‘Nothing is more common,” says Bishop 
Sherlock, «‘ than for some men to be run away withby their abilities; 
nor do they reflect how dangerous a snare is it to a man to imagine 
that he can prove or confute any thing at pleasure.” | 
We. De D- 


.——, Esquire. 


To 


“AN APPENDIX 


TO THE DOCUMENTS PRINTED BY THE VESTRY, CONNECTED WITH 
THE RESIGNATION OF THE RECTOR OF CHRIST CHURCH, 


I. 


Yee aN Raxreren, August 22, 1840. 
In the report of the Committee adopted by the Vestry, 
reference is made (p. 4 & 5 of the Pamphlet) to St. Paul’s 
~ decision concerning the lawfulness of joining in the feasts 

which followed the idolatrous sacrifices of the Heathen. 

That reference, it is thought, might, with propriety have 
been extended so as to take in the whole of the Apostle’s 
doctrine upon the subject. 

When this question occured, the Apostle was careful 
to ‘point out the importance of example, and the danger 
of countenancing the appearance of evil. It is true, he 
argues, the matter is indifferent in itself.” °“‘Meat com- 
mendeth us not.to God; for neither if we eat, are we the 
better ; neither if we eat not, are'we the worse. But 
take heed, lest by any means this liberty of yours becomes 
a stumbling-block to them that are weak.. Vor if any man 
see thee which hast knowledge, sit at meat in the idol’s 
temple, shall not the conscience of him that is weak be 
emboldened to eat those things which are offered to idols : 

and through thy knowledge shall the weak brother perish 
for whom Christ died? But, when ye sin so against the 
brethren,.and wound their weak conscience, ye sin agamst 
Christ. Wherefore, if meat make my brother to offend, — 
L will eat no flesh while the world standeth, lest IT make my 
brother to offend.” « ' 

Here the Apostle furnishes a rule, which, much as the 
particular circumstances under which it was laid down 
differ from those in which we are placed, may be regarded 
as a general one, ‘of universal application as to the spird 
which influences the true Christian.” It is a rule too, 
which is easily comprehended and applied by the most 
simple and ignorant ; and the conscientious observance of 
it will go very far to prevent any such practical difference 


* 


2 


of sentiment between Minister and People, as that which 
had led to the publication of the es 8 Pamphlet and 
this Appendix. — ey er 

What was said in the foregoing section réspecting*the 
reference to St. Paul’s teaching, may also be applied to 
the use made in the report (p. 4, 5, & 6,) of the language 
of another. The quotations here alluded to, though the 
authority is not given, it is well known, are from a work 
(of. the present “Bishop of Chester, in England, the Rt. . 
Rev. Jouw Birp Sumner,) entitled “‘Apostolical Preach- 
ing considered,” and from the 8th chapter of that work, 
which treats of “Intercourse with the World.” These 3 
passages, whether intended in the report to be used as 
authority, or only employed as expressing accurately the 
views of the Vestry, certainly do not fairly represent the 
opinions and teachings of the author, upon the subject 
of the inconsistency of ‘‘ worldly amusements”? with the - 
Christian character and profession. This, the following 
extracts from the same work and. from the very sane 
Sek it is thought will abundantly show. 

. “Ifwelook to the present age, which is our more 
Geeta concern, it certainly cannot be pretended that 
there is no opposition existing, and therefore none to be 
dreaded, between the world and Christianity. . This 
opposition must be equivocally acknowledged, till the 
precepts of the Gospel are univer sally received as law by 
which the morality of actions is to be estimated, and. till 
the corrupt passions cease to become ‘‘a law unto them- 
selves,’ with the connivance or consent of mankind. As 
long as sins of impurity, such as are declared. by the 
Gospel to exclude from any “inheritance in the Kingdom 
of Heaven,” are passed over with complacency by society. 
unless attended with very gross ager avations ; as long as 
a life spent in a course oj f uselessness, Srivolity and vanity 
is considered as av innocent employment of the talents, 
time, fortunes and understanding committed to our im- 
provement ; as long as a practice like that of duelling, 
which must either involve the risk of suicide or murder, 
is not only deemed venial but honorable; so long, at least, 
conformity with the world is enmity with God ; so long 
the Christian is called upon to choose which he will serve, 
the world or Christ ; as long as pike who profess the 


3 

law of the Gospel, shall acknowledge a law which op- 
poses it, so long must the true followers of Christ form a 
world within a world.” (p.154, 155.) _* 

2° Till the Christian and the man of the world more 
nearly agree, the distinction between the visible and én- 
visible Church, will be unhappily too just, and the differ- 
ence must be clearly marked out between those who suf- 
fer “the eares of this world and the deceitfulness of riches 
to choke the word,” and those on the other hand who 
“receive it inte good ground, and bring forth fruit, thirty, 
or sixty, or an hundred fold.” (p. 156, 157.) 

3. “The result of the difference is, that @ constant 
opposition exists between the two contending principles of 
the world and the Gospel ; and its effects upon the Chris- 
tian is to involve him in a perpetual conflict, not only with 
his own inward corruption, but with the world around 
fam, which disguises the aspect of things, and represents 
what is honorable in the sight of men,.as innocent in the 
sight of God. Amid the confusion of right and wrong, 
which arises from a nominal conformity to the Gospel, 
and a practical deviation from it, it is no easy task to dis- 
cern the precise line to which compliance may go, and 
where it must be resolutely withheld. Christians, there- 
fore, are to be warned, that Satan is the prince of that 
world in’which they are placed to walk for a time, and in 
which their business and their thoughts are necessarily 


engaged, so that it is not to be considered as a friendly ° 


country, where they may throw aside, caution, indulge 
repose, or sit down in security, but is an enemy’s land 
and abounds with dangers.’ (p. 157.). 

4. “How difficult is it to maintain an intercourse with 
the world, without allowing temporal motives to sway 
our pursuits and actions, instead of those which the Gos- 
pel séts before us; and since the honorable exertion of 
mental talents ensures general applause and reputation, 
how easily are we seduced to employ them for this object, 


in a manner which does not forward piety, and shows 


little consideration of the honor of the giver! The most 
usual and successful bait, however, which the world holds 
oul, is pleasure.” (p. 158.) nq 

5. “There must, undoubtedly, be no sinful compro- 
mise, no conformity with practices unworthy our profes- 


sion, because they are commonly admitted by the world, 


4 


for the sake of any eventual good which might be hoped 
from such connivance: The advantage is doubtful ; the 
fie certain.”? (p. 161.) 

6. “If” the Minister “takes his stand on the ground 
of inexpediency, he has certainly much to argue ; for there 
can be no doubt that public assemblages and diversions 
have a strong tendency to withdraw the mind from things 
above to things below ; that the common routine of societ y 
is generally a waste of time, if not of something still more 
valuable ; and that 1r 1s RARE INDEED TO FIND A PERSON 
ADDICTED TO THESE COMPLIANCES WITH THE WORLD, 
WHO DOES NOT CONFINE HIS VIEWS OF RELIGION TOA 
VERY LOW AND INSUFFICIENT STANDARD.” (p. 162.) 
7. “There is a truth, an universal truth, which must 
neither be withheld nor disguised; that the world, even 
the nominally Christian world, has objects which are not 
Christian ; that it offers many pursuits which are incon- 

sistent with the Gospel, and many more which are hindran- — 
ces in the way of real faith ; that it tempts with pleasures 
which indispose to piety, and are adverse to the love of 
God. Into these dangers the mind will infallibly be led, 
and swerve towards these objects, unless it is habitually 
referred to an example more spiritual, and a standard 
more exalted, than the general practice of mankind exhi- 
bits. With this view, let the preacher lay before his 
congregation the practical parts of the epistles.. What 
‘the letter of the law may have left unrevealed, its spirit 
will supply. It will soon appear that the presiding faith, 
the fervent love ‘of God and of heavenly things, the simple 
and humble mind, which the Apostles demand, are incom-. 
patible with the Cunpias of much intercourse wall general 
society, and with the vanity and bustle of worldly plea- 
sures. It will appear that the habitual relaxation of a Chris- 
tian is not to be sought in amusements that weary where 
they ought'to refresh, that ruffle the temper which they 
are intended to compose, and disturb those better affec- 
tions of the heart, which it is most important to cherish ; 
but in the quiet charms of fr iendship, in, the indulgence 
of domestic tenderness, in the pursuit of those elegant 
charms of literature and the arts which are not only harm- 
less and unimpeachable, but Ppasten and adorn the mind. 
(p. 163.) 
The foregoing extracts may i. thought to be at ¥ variance 


pe 


oO 


with the passages quoted in the paper of the Vestry. But 
it should be considered that the excellent author is ad- 
dressing himself to Clergymen, and advising them as to the 
best and most Seriptural mode of preaching the Gospel and 
applying its doctrines and principles to the hearts and 
consciences of men. On this subject of worldly amuse- 
ments, he is aiming, not so much to diseuss the allowable- 
ness of them among Christians, as'to lay down some gene- 
ral rules for the guidance of Ministers in their treatment of 
the question. He would not have the Minister oppose them 
., on the untenable grounds, either that they are expressly 
forbidden by the author of our Holy Religion, or that they 
are wrong in themselves; but on that of their inexpediency, 
their fendency, their incompatibility with the growth 
and exercise of the Christian graces. On this .ground, it 
is evident, from the extracts which have been given, that 
he himself is as decided in his opposition to the prevalence 
of worldly amusements among Christian people, as the 
Rector of Christ Church has shown himself to be. Indeed 
these extracts are believed to cover fully the ground taken 
by the Rector. He has never, he thinks, taught or held, 
that the practices’on the part of the communicants of his 
charge to which he objects, are “expressly forhidden in 
Seripture” or that they are’ ““wrong in themselves.” The 
inexpediency of these things arising from their known 
tendency. and influence, and their incompatibility with 
the exercise of “the presiding faith, the fervent love of 
God and of Heavenly things, the simple and humble 
mind, which the Apostles”? and the whole tenor of the 
revealed word ‘‘ demand.’’—these have ever been, sub- 
“stantially, the ground on which the Rector has taken his 
stand and raised his voice against the prevailing practice 
among the members of his Communion; and he might 
safely appeal to the body of his congregation, as well as 
to his written sermons, for proof that such 1s the fact. 
Surely no other ground is taken or implied in the paper 
submitted by him to the Vestry. He has maintained, as 
he there states, and he still feels it his duty to maintain, 
that “‘ Communicants of the same Church”? cannot indulge 


in the amusements of which he speaks, ‘‘ consistently with 


the solemn vows which are upon them, and their sacred 
character as ‘ Temples of the Holy Ghost,’ as ‘ members 
of Christ, children of God and inheritors of the kingdom 


i 


G 
of Heaven ;” but this is no more than to assert, with 
Bishop Sumyer, the incompatibility of “the presiding 
faith, the fervent love of God and Heavenly things, the 
simple and humble:mind which the Apostles demand, 


with the vanity and bustle of worldly pleasures.” He has 


also declared, what, with deepened conviction, he now 
repeats, that it is his “honest and decided belief, that the 
practice ”? to which he objects “ if persevered in, -will be 
ultimately destructive of all vital religion in the congre- 
gation ;” but this is scarcely stronger ‘language than that 
of the same excellent Bishop, when he says ‘‘ there can 
be no doubt that public assemblages and diversions have 
a strong tendency to withdraw the mind from things above 
to things below”’—and ‘‘ it is rare indeed to find a person 
addicted to these compliances with the world, who does 
not confine his views of religion to a very low ‘and insuf- 
ficient standard.” Indeed the object of that paper was 
neither to criminate the Vestry and Congregation, nor to 
argue the question of the lawfulness of worldly amuse- 
ments, as must be obvious to any impartial person ; there 
being neither any attempt at argumentation, nor so much 
as-an assertion relative to that question. «There-is be- 
lieved to be nothing in it inconsistent with the admission 
that, after all, the Vestry and Congregation may be right 
and the Rector wrong in opinion, Its sole object was 
to. give a statement of the facts which had conducted 
the Rector to the conclusion that he could ‘‘ no longer be 
substantially useful to the people of his charge,’’ and thus 
to show that he had not acted pega reason, and capri- 
clously. ‘ 


TI. 


The Vestry in their paper, (p. 5 & 6,) express regret 
that their minister should entertain views different from 
those of themselves and “a majority of the Congregation,” 
and do not hesitate to express the opinion that his are 
‘“‘ mistaken views.’? ‘That his views are mistaken, is cer- 
tainly possible—for he has never set up a claim to infalli- 
bility—but whether, had his views’ been exactly accor- 
dant with theirs upon the subject of the present difference, 
he would have been more highly respected and esteemed 
by them as a Minister of Jesus Christ, may well be ques- 
tioned. 


: 


¢ 


Be that as it may, he is happy in being able to show 
that his are not peculiar views, but are fully sanctioned 
and sustained by others who stand high in the Church— 


not only, as has been shown, by the distinguised Bishop . 


of Chester, but by his own respected Diocesan, Bishop 
_lvzs, by the late eminent and pious Bishop of Limerick, 
and by the devoted and influential Layman of the Church, 
who is Editor of the ‘“‘ Banner of the Cross.” To these 
a host of other names, both of fathers and sons in the 
Church might be added, but itis not necessary. The 
Reetor of Christ Chureh may’ well be content with ‘the 
countenance and support given to his ‘‘ views” in the do- 
cuments which follow. peta 


LETTER FROM BISHOP IVES TO THE EDITOR OF THE 
RALEIGH REGISTER. 


Raveicnu, Fup. 8, 1840. 
My Dear Sir: 1 have observed, with great pleasure, 


that a column or two of your valuable paper, in its much if 


improved form, is devoted to the cause of sound Morality 
and Religion. Whatever may be the differences of opi- 
nion among Christian men on the subject of what is called 
‘Worldly Amusements,’ I cannot doubt that all who have 
heard the name of the good Bishop of Limerick—a name 
associated with whatever is holy in life, and wise in coun- 
sel—will be glad to know, and ready to defer to his views 
on the subject; a subject, which, whatever may be 
thought of it, must be confessed by all, to be one of deep 


and essential interest’ to the present’and eternal welfare of 


the redeemed, but erring creatures of God. You will, 
therefore, confer a favor, I doubt not, on many of your 
Subscribers, by giving a place in your columns to the ac- 
eompanying letter of Bishop JuBs, prefaced by the Editor 
of the “ Banner,” whe is an active and justly influencial 
Layman of the Episcopal Church in Philadelphia. With 


high respect, your friend and servant, 
Sy biyh L: S. IVES. — 


— 


8 . 


[FROM THE “BANNER OF THE CROSS.’ | 
WORLDLY AMUSEMENTS. 


We have inserted among the selections of the present 
number, an extract froma letter written by Mr., afterwards 
Bishop, Jebb, some thirty years ago, to a young Irish 
clergyman, on the subject of worldly amusements, and 
beg leave to recommend it to the attentive perusal of all 
our readers, both clerical and lay. There is too near an 
approximation among Christians to the customs of the 
world, and with many, the dividing line is profession only. 
They manifest the same eager pursuit of wealth and 
pleasure, the same devotion to fashion, and the same sel- 
fishness and luxurious indulgence.as those who have 
taken no religious vows upon them; and, as we lately 
observed, do more by their pernicious example to retard 
ihe progress of the Gospel, than all the opposition of its 
avowed enemies has ever been able to accomplish. The 
responsibility of such unworthy professors is a fearful one, 
for not only is their own end “ destruction,” but they in- 
volve others also in their ruin; and the delinquency is 
sufficiently general to make it a matter of personal con- 
cernment with every individual to appropriate to himself 
the interrogatory of the sorrowing disciples, ‘“‘ Lorn is 
it 1?” and seek the solution, where alone it can be found, 
in the revelation, which he has given us of our duty., 
Clergymen, says Bishop Jebb, in’ another part of his 
letter, ‘‘ should be cautious even to jealousy that they 
lose’ not their vantage ground ; that they swerve not an 
inch from their peculiar and appropriate calling. ‘Ye are 
the light of the world’ said our blessed Lorn, ‘ but if the 
light that isin you be darkness, how great is that .dark- 
ness.” * * In matters decidedly indifferent, it is indeed 
right that we should conform to the usages of civilized 
life. Good sense and Christian charity require this at 
our hands. Thus we may please our brethern for their 
good to edification; and of this judicious and amiable 
conformity we have an exquisite model in Him who is as 
our greatexample. But whenever conscience and religion 
are concerned, as they essentially are in this point of 
amusements, our line of duty is clear and unequivocal : 
‘Come out from among them—be ye separate,’ is the 
language of Scripture, of conscience, of feeling, and of alk 


9 


that is spiritual within us. I will only add, that the case 
of all who stifle this voice is singularly awful.” 


LETTER FROM BISHOP JEBB TO A CLERGYMAN.. 


My Dear Sir: It has given me deep concern that you 
were at Mrs. ————’s ball. [Thad indulged expectations, 
too sanguine, as the event proves, that you. possessed suf- 
ficient steadiness and resolution to act upon what I know 
must be your inward conviction respecting the common 


amusements of the world. ‘The utter incompatibility of 


such tumultuous gaieties, with Christian seriousness, you 
should be at least as well aware of, as I can possibly be. 
For such scenes you have no relish ; they must be to you 
asa strange and unnatural element. Why then should 
you sanction them by your presence? Why should you 
thus do violence to your principles and your feelings? 


And why thus contradict by your practice, without even 


the shadow of rational inducement, the general ,tenor of 
your doctrine from ‘the ‘pulpit? 
Perhaps, my dear Sir, you have never distinctly adver- 


ted to the fact, that what constituted the essential guilt of 


idolatry, in the early periods of the world, is fully implied 
in attachment to the amusements of the present day. ‘The 
grossest idolatry did not more effectually defraud the one 
true God of the worship that was due to Him, as a pro- 


vidential and moral governor, than attachment to such 


a 
avy 


amusements precludes devotedness to heart to the same 
gracious Being, as the source and centre of all true hap- 
piness. This will appear upon very brief consideration. 
That natural thirst after some undefined good, that irk- 
someness of life, that craving void of soul, under which 
half the world is laboring, are all so many indications, 
that something is wanting which the world cannot give ; 
are all kindly meant to impel us to the blessed fountain of 
goodness, of enjoyment, of full and complete bliss. On 
the other hand, can it be doubted, that diversions are the 
chief engines of a diabolical counter-scheme, by which 
people are enabled, at least for a time, to get rid of them- 
selves; and are thus kept from earnestly and devotedly 
betaking themselves to God, as their light, their life, and. 
the very joy of their heart? Now if these things be so, 
it inevitably follows, that common amusements contain 


10 


the very essence of ‘spiritual idolatry ; and ‘for my ‘own 
part, Ihave no doubt that the great enemy can hardly be. 
more deeply gratified; or the interests of his dark king- 
dony more essential y promoted, than when souls capable 
of God, are seduced to prop: up “a frail and feverish 
being ” by those wreiched: shifts and expedients, which 
are Hascalled the innocent pleasures of life. 

Observe, that I presume not in this matter, to judge the 
mass of society. Before a far. different tribunal it must 
stand or fall. Great multitudes unquestionably err 
through 1 ignorance ; and as God mercifully winked atthe 
gross ‘idolatry of the Gentiles, itis highly probable. that 
he now winks at the subtler’ idolatry of mere professing, | 
or of imperfectly informed, Christians. It is however a 
most instructive fact, that against the idolatry of His own 
people—of those who had been taught to know, and 
trained to adore Him—His denunciations and indications 
were tremendously severe. A most instructive fact; for 
it follows, by inevitable consequence, that they who have 
been brought within the higher influences of Christianity, 
cannot, without.deep criminality, and extreme hazard, 
break down the barriers’ between themselves and. the ’ 
world; or in any degree countenance a system which goes 
to shut out God from the heart. 

What estimate the sacred writers formed of such enjoy- 

nents as the world delights in, it is needless for me to 
state. Let me barely direct your attention to that passage 
of Isaiah: ‘* The harp and the viol, and the tabor and 

the pipe, and wine, are in their feasts ; ; but they regard 
not the work of the Lord, neither consider the operation 
of His hands ;”’ and that other of Amos, “‘ they chaunt to 
the sound of the viol, and invent to themselves ‘instru- 
ments of music,??-&e. The sequel is doubtless familiar 
to your mind, and it is awfully decisive. 

How different the picture giveh by the dast of the pro- 
phets in that lovely passage, where he decribes the inter- 
course of good men, in times of public calamity—in times 
not unlike the present! ‘Then they that feared God spake 
often to one another; and the Lord hearkened and heard 
it, and a book of remembrance was written before Him, 
for them that feared the Lord, and that thought of his 
name ; and they shall be mine, saith the Lord of Hosts, — 
in that day when I make up my jewels.” It would be 


oe 
‘ 


a 


if 


id 


trifling with a serious subject to ask, is this the manner of 
communication that prevails in scenes of tumultous gaiety ? 


But it may be fairly inquired, would not such conversa- 
tion be incompatible with the whole scope and character 
of these assemblages? Nay, would it not, amidst -such 
concomitants, be justly accounted at once ridiculous and 
profane? Can a’Christian then (luse the term in the 
highest and only adequate sense)—can a Christian con- 
sistently and conscientiously frequent meetings which by 
their very nature exclude those topics which should be ha- 
_bitually present with us ; and of which we are not only to 
think, but also to speak, ‘‘ when we sit in the house, and 


gvhen we walk by the way ; when we lie down, and when 


we rise up 2”? ° 

Thus far I have merely considered the case of any 
serious Christian. But how transcendant is the cbligation, 
how solemn the responsibility of a Christian teacher! 


When our Lord in his divine sermon, exhorts his followers 
_ to “enter in at the straight gate,” he immediately sub- 
joins this most significant warning: “ Beware of false 


prophets: intimating what the experience of eighteen 
centuries has but too abundantly confirmed, that the 


. most effectual obstacles in the way of strict religion, and 
"the most dangerous seductives‘would be furnished by the 
- erroneous doctrine and example of religious instructors. 
' The ‘‘ wide gate, and the broad way,” may be fairly taken 
: cP a ‘ aie ‘ 
hime o signify the way of the world. Andsince it is notorious 
_ that tumultous gaieties constitute the chief oceupation of 
this frequented road, and are the great allurements which 


“induce multitudes to choose it, what can be more empha- 
tieally the duty of a Christian Minister, than to bear tes- 


_timony, at least by his own undeviating example, against 


such anti-spiritual pursuits! Or how can he more fatally. 
betray the holy cause,» which he has been solemnly set 
apart to defend, than by a weak and dastardly compliance 
with the ruinous practices of the world? I use strong 
language: I can employ no other to do common justice 
to what I feel. And Iam conscious that my words fall 
infinitely short to the mischief which they attempt to des- 
cribe. If a clergyman were to commit some’ flagitious 
enormity ; if he were to forge a bank note, or to rob on 


. the highway, the act, though more atrocious, would be far 
jess prejudicial to the cause of true religion; for he would” 


. & " . : 


« 


* 


12 
not then be‘ Exemplar vitiis imitabile.” His conduct 
would be reprobated ; his character would be stigmatized; 
his life would be forfeited to the laws of his country, but 
Christianity would remain uninjured and unblenched. 
On the other hand, it should be deeply laid to heart, that 
the more innocent, ‘the more edifying, the more exemplary 
a Minister is, in all other respects, the more deadly will 
be his example, if he should: unhappily give countenance 
to the pleasure-seeking propensities of the world. The 
thorough-paced votary of amusement would give little for 
the testimony of half a score buck parsons ; but a sober, 
serious clergyman is felt to be an invaluable acquisition. 
He will be triumphantly quoted, as a model of unstarehed 
uncanting, unfanatical religion. His very virtues will 
be pressed into the service of vice; his piety itself will, Wine 
an ingenious, but not unusual artifice, be employed to 


raise recruits for the next campaign of pleasure, and to — 


swell the muster-roll of dissipation. Ido by no means. 


speak at random; these things I have seen and heard. =. : 


myself have been assailed with arguments drawn from: the 
example of clergymen ‘who were at once good and — 
pleasant; whose zeal and charity were exemplary, and. 
yet they did not seruple to promote the innocent gaieties 

of life ;” and well do 1 know, that such specious examples 
have decided many a wavering-heart to choose this world — 
for its portion. ‘This, indeed, is perfectly natural. Sup- 


pose an amiable and religiously disposed person, Hee the i 
first time in her life, introduced into’a ball-room: “half ¥ 
pleased and half afraid ;” hesitating between God are the | 


world; now, resolving to withdraw from those vanities 
which at her baptism she promised to renounce; now 


tempted to mingle with the crowd, and to do like other 
people. Suppose that, at this critical moment of suspense, | 


she should spy out in ‘the giddy throng, a clergyman; a. 
respectable clergyman ; a man beloved for his virtues, and - 
revered for his piety s—would not this be decisive, would 
it not fatally turn the balance? I must soberly pronounce, 
that in such circumstances, the weight of such an ex- 
ample would be next to irresistible ; and it is easier to 
imagine than to state, how tremendous may be the con- 
padgien ces in this life, and 1 in | that which is to come. 


WH 


oh 


ra 


i iP 


